In the sixteenth century and seventeenth centuries it was women who were almost exclusively persecuted as witches. However, the witch craze has been subjected to surprisingly little feminist analysis. In Lewd Women and Wicked Witches, Marianne Hester reviews and develops revolutionary feminist thinking. Accordingly, she shows how witches can be seen as victims of the oppression of a male dominated society. Concentrating on English source material, the author shows how witch-hunts may be seen as an historically specific example of male dominance. Relying on an eroticised construct of women's inferiority, they were part of the ongoing attempt by men to maintain their power over women.
This book focuses on the development of revolutionary feminist theory of male sexual violence in the present day, and the witch hunts of early modern Europe, in an analysis of male power over women.
The excellent reader offers a selection of the best historical writing on witchcraft, exploring how belief in witchcraft began, and the social and context in which this belief flourished.
This books draws on feminist commentary from the disciplines of anthropology, history, law, politics and sociology in order to deal with the phenomenon of modern-day witchcraft. It focuses on the re-emergence of witchcraft beliefs in contemporary society, suggesting that witchcraft accusations and persecution are being used as a marginalisation mechanism of women. The re-emergence of witchcraft beliefs in contemporary society and the prevalence of the violence associated with such beliefs has received little attention within academic literature, yet witchcraft-related violence against women is, progressively, becoming one of the most pervasive forms of violence facing women today. This book addresses this gap in the literature, discussing the return of witchcraft beliefs to contemporary society, whilst assessing the effectiveness of international human rights law in protecting women from witchcraft accusations and persecution.
A collection of essays from leading scholars in the field that collectively study the rise and fall of witchcraft prosecutions in the various kingdoms and territories of Europe and in English, Spanish, and Portuguese colonies in the Americas.
Witchcraft and magical beliefs have captivated historians and artists for millennia, and stimulated an extraordinary amount of research among scholars in a wide range of disciplines. This new collection, from the editor of the highly acclaimed 1992 set, Articles onWitchcraft, Magic, and Demonology, extends the earlier volumes by bringing together the most important articles of the past twenty years and covering the profound changes in scholarly perspective over the past two decades. Featuring thematically organized papers from a broad spectrum of publications, the volumes in this set encompass the key issues and approaches to witchcraft research in fields such as gender studies, anthropology, sociology, literature, history, psychology, and law. This new collection provides students and researchers with an invaluable resource, comprising the most important and influential discussions on this topic. A useful introductory essay written by the editor precedes each volume.
This book is a comprehensive analysis of the relationship between feminist theories and the law, and the way in which developments of the former have affected, and been affected by, the latter. The book takes as its starting point a study of women and culture on an international level, which demonstrates how religious and cultural influences have been fundamental in establishing contemporary legal and social mores. This provides the setting for an investigation into legal and social discrimination and inequality, and how this has been addressed by the emergence of feminism. A number of critiques and developments are examined.
This title was first published in 2000: Between 1900 and 1950 130 women were sentenced to death for murder in England and Wales. Only 12 of these women were actually executed. Thus, 91 per cent of women murderers had their sentence commuted, whereas if we examine the corresponding figures for men, only 39 per cent had their sentence commuted. It would appear that state servants working within the criminal justice system were far more reluctant to hang women than men. However, this text argues that a closer examination of this apparent discrepancy reveals it to be a misconception which has come about as a result of the statistics regarding infanticide. That is to say - unlike men - the vast majority of women murderers have killed their own child or children. Once this is taken into account we find that women who had murdered an adult had less hope of a reprieve than men. Thus, the author shows that the large proportion of women murderers as killers of their own children has created a false impression of how female murderers fared inside the criminal justice system.
Broadside ballads-folio-sized publications containing verse, a tune indication, and woodcut imagery-related cautionary tales, current events, and simplified myth and history to a wide range of social classes across seventeenth century England. Ballads straddled, and destabilized, the categories of public and private performance spaces, the material and the ephemeral, music and text, and oral and written traditions. Sung by balladmongers in the streets and referenced in theatrical works, they were also pasted to the walls of local taverns and domestic spaces. They titillated and entertained, but also educated audiences on morality and gender hierarchies. Although contemporaneous writers published volumes on the early modern controversy over women and the English witch craze, broadside ballads were perhaps more instrumental in disseminating information about dangerous women and their acoustic qualities. Recent scholarship has explored the representations of witchcraft and malfeasance in English street literature; until now, however, the role of music and embodied performance in communicating female transgression has yet to be investigated. Sarah Williams carefully considers the broadside ballad as a dynamic performative work situated in a unique cultural context. Employing techniques drawn from musical analysis, gender studies, performance studies, and the histories of print and theater, she contends that broadside ballads and their music made connections between various degrees of female crime, the supernatural, and cautionary tales for and about women.
This is the first academic overview of witchcraft and popular magic in Ireland and spans the medieval to the modern period. Based on a wide range of un-used and under-used primary source material, and taking account of denominational difference between Catholic and Protestant, it provides a detailed account of witchcraft trials and accusation.
